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Annals BORI, LXV (1984)
use such an expression on the basis of the words vitathamaryāda or bhinnamaryāda vsed about the sage in the Mbh. 1.98. 1038. Violating the socially accepted norms of sexual behaviour does not mean that such acts were carried on 'openly' (p. 89), or 'in public'or, public cohabitation' (p. 99) was practised.
The author has rightly decided to translate the relevant Sanskrit passages for being used in the text and not rely on the translations of other scholars (p. 5). The author's translations are, on the whole, accurate. But occa. sionally we meet with lapses. One may neglect a few cases of omissions,.c.g. the word kāmi of st. 1.98.12 is not translated on p. 12, or the word praksipya ( st. 1.98.18 ) is omitted in the translation on p. 861; one may also neglect slight inaccuracies like the translation holy' of dhl mān (1.98.6 on p. 11 ) or "charioteer' (in its usually accepted sepse ) of mahāratha ( st. 1.111,35 on p. 82). But one cannot say the same thing when the author translates avindat of st. 12.328.44 as appeared there before' (p. 14) instead of obtained' or even married'. yajato dirghasatrair me śāpāc cošanaso munen (st. 1.70. 38) is rendered as “ through a curse of the hermit Uśanas (at a time) while (I was ) sacrificing in long session'" (p. 31). What is really meant is " (of me) who was sacrificing with long sacrificial sessions and by the curse of the sage Uśanas ".
The same is true of the author's translation of the Mbh. 1.77.10 given on p. 34. asokavanikäbhyā se šarmiş:hāṁ prăpya visthitaḥ can impossibly mean having come near Sarmiştha by the • Asoka-wood' (the king) emptied his bowels'. The author should have at least thought about the propriety of the translation when thereby the king is required to do an act near the wood in the presence of Sarmisthā which he should have done in private. The line simply means .( the king ) having found Sarmişthā near the Asoka grove stood there'.
On p. 41 while translating mām anijñātum arhasi ( Annexe X, line 237) the author adds into the brackets the words (to go away). But the contexto shows that what we have to add is (to enter fire )'. The author uses (p. 71 ) the expression for your sake' to translate tvarkple of the Mbh 1.113.304.
1 Or, alternatively the word samavästjan is overlooked.
9 Thus the reasons given by Yayati for his kāma having remained deficient are two (cf
the use of ca), and not one as the author's translation makes out. avām ca sahitau devi praviśāva hutaśanam Rama. Uttarakanda. App. 1, No. 8,
line 235. + Avatkrte 'han prthuśroni gaccheyam putrinam gatim.
Madhu Vidyā/654
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